2 Samuel 15:13-30

The facts are:

1 . David, being informed of the rising in favour of Absalom, calls upon his friends to flee from Jerusalem, in order to avoid its being smitten by a sudden attack.

2 . His servants being willing to go with him, he leads out his entire household, with the exception of a few to take care of the house.

3 . In his departure he is accompanied by his bodyguard, and the six hundred men which followed him from Garb.

4 . Observing Ittai in the company, he suggests that, being a stranger and exile, he should not risk his fortunes with his own; but, on receiving an assurance that it was his deliberate desire so to do, he permits him to pass on.

5 . The people of the district weep with a loud noise as he crosses the brook Kidron, and passes on toward the wilderness.

6 . The ark of the covenant being brought out into the procession, when the people have passed the brook, David urges on Zadok that the ark be conveyed back to the city, expressing his humble hope that it might please God to allow him to see it once more, and, in any case, he submits to the appointments of Providence.

7 . David requests Zadok and others with the ark to return to the city, and to inform him in the wilderness should anything of great importance arise.

8 . The king expresses his grief by passing up the Mount of Olives, with covered head and weeping, accompanied by a covered and weeping multitude.

Submission in the day of adversity.

The order of the narrative of David's departure from Jerusalem is rather involved, as may be seen by comparing 2 Samuel 15:17 , 2 Samuel 15:19 , 2 Samuel 15:23 , 2 Samuel 15:30 ; but the actual facts are clear enough. As soon as he became aware of the extent of the rebellion, he resolved to leave the city, and we have a record of the fact and the incidents accompanying it. The first and most obvious impression produced on the mind of the reader is the prompt and quiet submission of the king to the force of circumstances, not because he was of cowardly spirit, but because he saw in what was happening the providence of God. If we analyze the conduct and words of David in their relation to the great fall and Nathan's prophecy ( 2 Samuel 12:9-13 ), we shall see the leading features characterizing his submission, and in so doing we shall get a view of the main characteristics of all true Christian submission in the day of adversity.

I. A RECOGNITION OF PERSONAL DESERT . The prompt action, the surrender of regal state, the broken spirit, the barefooted departure from the seat of authority, and the tender references to God doing with him as seemed him good ( 2 Samuel 15:26 ), all point to more than a forced submission to mere military necessity. There may have been a deep inexpressible anguish on account of filial ingratitude, and the father's heart could not but weep in silence over an erring lost child; but the remembrance of his own great sin, and the words of the prophet of God, furnished the chief theme of reflection; for the son's ingratitude base as it was, had become the rod to chastise for the errors of the past. A forgiven man does not the less think of the sin as a disgrace and worthy of being branded as evil. Adversities come to us all—happily, few know the sorrow of such filial ingratitude—and the enlightened mind sees in them more than physical sequence. The doctrine that every sorrow that falls is for a specific sin need not be held. Yet all trouble is connected with the fact that sin is in the world, and a consciousness of personal shortcomings makes us feel, when adversity in home, estate, or health falls, that we deserve every pain that enters the heart. There is no assertion of right to be free from the trouble; rather the true heart says, "It is of the Lord's mercies that we are not consumed" ( Lamentations 3:22 ).

II. ACQUIESCENCE IN GOD 'S RIGHTEOUSNESS . To a human observer it might seem that it was a very unrighteous thing for the Supreme Ruler to allow so wise and good a king to be set aside and humiliated by a man so base and vain as Absalom, and many a man in his anguish might question the equity which allowed such sorrow to fall upon him when he had recovered from his special sins. David's spirit was the reverse of this. Not a word of complaint, not a murmur or a fret in trouble. During his long exile, when death encompassed him about, and he had washed his hands in innocency, and all the blame lay with Saul and Doeg the Edomite, he trusted in the justice of God; and this confidence, won in the days of comparative innocence, failed him not now, when, after his recovery from a fall, the storm burst upon him with more terrible violence. He knew and rested in the precious truth that the Lord reigned in righteousness and brought correction to his servants for their good. Yes; this is the faith of the faithful. Never do they, however terrible the disaster in this life, distrust the righteousness of God. "Though he slay me, yet will I trust him," was true for Job and all of kindred spirit. Men who know not the new life cannot understand this. It is the alphabet of religious experience to all who are really born again and accepted in Christ. None of these things move them.

III. ACCOMMODATION TO NEW CIRCUMSTANCES . David does not yield to fretfulness and irresolution. He vacates his home, provides for his house, goes out to a place of safety, and, by his discreet arrangement with Zadok and Abiathar, keeps up means of connection with the city (verses 27, 28). Utter prostration under calamity does not come where there is the counteractive element of recognition of personal unworthiness and of the righteousness of God. Whether this trouble would pass he knew not, but as a wise man he adapted himself to the storm. As Jacob to his exile ( Genesis 28:10-22 .), as Moses to his deprivation ( Deuteronomy 3:25-27 ; cf. Deuteronomy 34:1-6 ), so David makes the best of his position. Providential chastisements are not designed to paralyze action; their benefit is secured when, in a spirit of resignation and trust, we use our powers to bear them and to mitigate their incidence ( Hebrews 12:5-12 ). Adversity becomes truly educational when we are stirred up to adjust our life to its conditions.

IV. CONSIDERATION FOR OTHERS , THAT THEY BE NOT UNNECESSARILY DRAWN INTO OUR SORROWS . David's removal into the open country was partly from policy and partly from feelings of kindness. He probably had suspicions, seeing that his trusty counsellor had been drawn over to Absalom (verse 12; cf. Psalms 41:9 ; Psalms 55:10-14 ), that Absalom had many friends in the city, and should he in concert with them come suddenly upon him and his friends, multitudes would fall victims to his malice. It was the same generous feeling that prompted him to suggest that Ittai, not being a Hebrew, should not embroil himself in this sad conflict, and so run a risk in case another king should reign. We see the same David as in earlier years, ever mindful of others, and magnanimous to the extreme. The dreadful sin had not destroyed his noble qualities, but had given a sadly tender form to their expression. There ate beautiful instances in Christian life of this kindly consideration for others. Fathers and mothers strive to shield their children from the woes which they may connect with their own want of wisdom or goodness. The great Saviour himself, in his dire trouble, sought to shield his faithful followers ( John 14:1 , John 14:27 ; John 17:9-12 ; John 18:8 ).

V. GRATEFUL ACCEPTANCE OF SYMPATHY AND AID . The voluntary sympathy and aid of the faithful bodyguard, and the six hundred who had shared his fortunes prior and subsequent to his departure from Garb, was as cool water to a thirsty soul; and the free services of Ittai and Zadok were greatly valued. In the adversities which Providence permits to come for purposes of discipline there is the merciful admixture of some provision to meet the pressing need of the hour—some human channel for Divine sympathy and compassion to enter the heart. Submission to the inscrutable will always includes a grateful recognition of this relief. The love and presence of Ruth was as balm to the desolate heart of Naomi as she mourned her forlorn condition, imparted a sweet gentleness to her, and enabled her to submit to the blow that had shattered her early joys. David and she had herein a common experience.

VI. A THOUGHTFUL SELF - SACRIFICING CARE FOR THE INTERESTS OF RELIGION . It was very beautiful conduct on the part of Zadok and Abiathar to bring out the ark of the covenant (verse 24), to form a prominent object in the sad procession out of the city; it revealed a tender consideration for the man who in his prosperity had associated his purest joys and most glorious triumphs with that precious symbol of the Divine presence. The ark could not but remind David of the mercy that endureth forever, and its presence with him would be regarded as a pledge of blessing in his wandering. But he desired the priests to take back the treasure, and he, meekly bowing to the chastisement, would go out and suffer the loss of the outward privileges of the sanctuary. The reason of this no doubt was that, as he had been the means of procuring a permanent resting place for the ark ( 2 Samuel 6:17-19 ), and constituting Jerusalem the centre of religious influence for the nation, he would not now undo that work and serve his own personal advantage at the cost of the people. No; the religious institutions should remain intact, the blessings of public worship and spiritual comfort should abide for Jerusalem, though he a poor exile pine in solitude and peril for the "beauty of the Lord" ( Psalms 42:1-4 ; Psalms 43:1 , Psalms 43:2 ). How beautiful this tender care for the interests of religion appears in true submission to adverse providences is known to all acquainted with Christian biography. Not a deed, not a word, not a thought is allowed that might be prejudicial to the kingdom of God. Storms may come, hopes may be blasted, if only the Name that is above every name be still honoured.

VII. A DELIBERATE COMMITTAL OF PRESENT AND FUTURE INTERESTS INTO THE HANDS OF GOD . "If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in thee; behold, here I am, let him do to me as seemeth good unto him" (verses 25, 26). O blessed trust! O sweet resignation! O modest yet unshaken hope! Truly the discipline was already bearing precious fruit. The spiritual barrenness of those hot days of prosperity (ch. 11.) was clean gone. The temporal chastisement was in process, but the wandering child was a wanderer no more. Enviable beyond expression is this surrender of all interests to the wise and gracious hands of the covenant keeping God. Here comes out the essence of the true submission in the season of adversity. "He will," if he "delight" in me! "Let him do as seemeth him good!" No self-will, no boast of claim, no thought of shame; God is over all and can do all; all is in his care, and what he does shall be deemed the best and kindest and most just. Who does not see the purifying power of the grace of God? Holy David once fallen!

APPENDIX . The sorrowing king, passing over the ridge of the Mount of Olives, on bare feet and weeping, bearing on his heart a terrible woe, and full of pity for the people rejecting his authority, and at the same time entirely submissive to the sovereign will that so ordains, reminds us of the other King, greater, wiser, more holy, and bearing on his heart the woes of many sins not his own, pacing the slopes of that same mount, weeping bitter tears, lamenting for the rebellious people, bearing all for others' good, and submitting with unparalleled gentleness and trust to the sovereign will that ordained that so he must suffer.

Fidelity in misfortune.

It is believed by many that more remarkable virtues are developed in seasons of adversity than in those of prosperity. Their precise form will depend on the individuals concerned and the stress of the time. The conduct of the Gittites, and Ittai, and Zadok, and Abiathar is in pleasing contrast with that of Ahithophel and his coconspirators. In these men we may trace the characteristics of fidelity in misfortune.

I. IT IS ROOTED IN INTELLIGENT SYMPATHY . The six hundred had probably been with David and shared in his trials prior to his departure from Gath ( 1 Samuel 27:2 ). They knew him better than any others; they had formed a sympathy for him based on true knowledge, and they stood the test of the evil time. Of Ittai we do not know so much, but the words of the man prove that he appreciated the real character of David in spite of the slanders which such men as Ahithophel may have insinuated. The priestly functions of Zadok and Abiathar account for their interest in so devout a man as David. Their fidelity was not based on personal beauty, vague promises, and outward splendour (verses 1-6), but on intelligence and the feeling which accompanies it in a pure heart. So Ruth was true to Naomi ( Ruth 1:16 , Ruth 1:17 ). Any promise of attachment not resting on this foundation is worth nothing.

II. IT IS NOURISHED BY REFLECTION ON THE PAST . There were probably hours when the voice of temptation would come to allure them from a course So perilous in appearance, to a course promising reputation, wealth, and honour; for these men were of like passions with us all, and had no love for poverty and exile in themselves. But they knew David's history, and when temptation to prefer the winning side came they would nourish their vow by thinking of what he had been, how God had befriended him before, and how he had risen from the fall which once was his shame. It is something to be attached to a man with a good history. When we have pledged ourselves to a just though suffering cause, we may ward off many a temptation by allowing the reflective powers to work on the antecedents of the cause to which we are pledged. Thus the early Christians, by reflecting on Christ, his words and work, and all he had been to them, could endorse the dying words of the aged Polycarp.

III. IT IS RESPONSIVE TO FRANKNESS AND MAGNANIMITY . The frank and magnanimous way in which David offered to release them from all risks only drew out into stronger and more pronounced form the attachment already cherished (verses 19-21). Zadok could not but feel a profounder regard for the king aider hearing his words concerning the ark (verse 25). There is something so noble in this frankness and magnanimity in misfortune that a faithful heart recruits its strength by the very sight and sound of the nobleness. Holy sentiments grow in exchange. There is no sure bond between the wicked. Sin is morally a weakness. Holiness is a strength.

IV. IT IS CAPABLE OF RISKS . Whatever might befall the king in his trouble, these faithful ones were prepared to share in it. True affection is not blind, as some would say; it sees, but it fears not. The faithful mind is intent on being on the side of right and weakness, not on securing anything for self. There are risks in adherence to a righteous cause in the day of adversity. Christ points this out to his followers, and it is the sign of true as distinguished from professional fidelity that it can bear and is determined to bear whatever may come. The real clue to the determination is the conviction that right is supreme in its claims, and that present suffering is only an incident of a well-directed human existence ( Matthew 10:16-18 , Matthew 10:38 ; Matthew 20:22 ; Philippians 3:7-9 ).